Unlimiting Mind: The Radically Experiential Psychology of Buddhism

Unlimiting Mind: The Radically Experiential Psychology of Buddhism

Andrew Olendzki

Language: English

Pages: 200

ISBN: 0861716205

Format: PDF / Kindle (mobi) / ePub

Both broad and deep, this eye-opening book is one of the best available overviews of the radical psychological teachings underlying the Buddhist approach to freedom and peace. Sophisticated without being daunting, brilliantly clear without becoming simplistic, Andrew Olendzki's writing is filled with rich phrases, remarkable images, and the fruits of decades of careful thought. Grounded in profound scholarship, psychological sophistication, and many years of teaching and personal practice, this much-anticipated collection of essays will appeal to anyone looking to gain a richer understanding of Buddhism's experiential tools for exploring the inner world. In Unlimiting Mind, Olendzki provokes fresh and familiar reflections on core Buddhist teachings.

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of desire? How in this context do we live the wisdom of the Buddha’s ancient alternative? The path of transformation laid out by the tradition is a gradual one, a path of gently replacing one set of habits with another. Most of us are too much a product of the world that shaped us to entirely give up our embedded attitudes of changing the world to meet our needs. And, of course, this strategy of personal psychological accommodation does not obviate the need to act skillfully to change things

to one another, each lifting the other up and showing compassion for one another’s suffering? Even to those we do not particularly like or understand; even to those who are “of no use” to us; even, dare I say, with our own hand? HEALING THE WOUNDS OF THE WORLD MANY OF US TODAY are thinking about security, wondering how best to keep our families and our nations safe. Because so much of the danger in the world lately seems to be focused in the Middle East and southwest Asia, we most often

away,” and if this falsely constructed self becomes a source of alienation and suffering, then surely the elimination of the “separate self” will result in awakening to a much wider picture of reality. All this is true, but when the little word separate is added, it suggests that what one opens to is a non-separate self. I think the early Buddha would consider this to be just trading a problem for a much bigger problem. The quandary of the human condition is not that we are connected to too

wakes up to the truth that the bone is empty of anything that will offer him satisfaction, he becomes disenchanted and spits it out. The Buddha uses this word at the high end of his teaching. It is not that the novice meditator should practice by regarding things as disgusting. It is not even that an advanced meditator will thereby become disenchanted with the home life and get herself to a nunnery. But the Buddha is suggesting a thorough investigation of all aspects of one’s experience, the

constructions. An understanding of what the Buddha taught is spread across everyone who has ever heard and construed those teachings, because each instance of such an understanding is a local event taking place in a specific moment of interpretation by a particular individual. That individual may be trained in the study of religion, or steeped in the meditative arts, or embedded in a political or religious agenda, or inept at thinking outside a limited comfort zone, or all of the above and more.

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